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okay, I think we'll make a start as it's just clicked over 1030. So welcome to our C 39 cultural heritage and disasters. And on behalf of the Isa Congress. Welcome today.

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It's probably, I think, and Val might correct me if I'm incorrect in this. But I think it's actually the first time. Cultural heritage and disasters is actually being held as a topic in any conference in Australia. At this point in time, particularly in the context of emergency management. I know that's certainly true. So thank you for attending today and for your time.

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and to my presenters today for sharing your experiences from around the globe. in your experiences around cultural heritage and disasters. My name is Johanna Ghana. I will be your facility for today. And shortly I will introduce our speakers and invite them up one by one. We're lucky today. All of our speakers are actually here in person, which has been very nice, because that means I have less technical things to do which is always good.

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At the end of the session we'll invite the presenters up, and then we'll do a panel session at the end. So if you can not your questions and comments until the discussion passed that would be much appreciated.

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I would just like to do an acknowledgment of country, and acknowledge the first peoples of Victoria and their ongoing strength in practicing the world's oldest living culture. Of course, here in Australia. I acknowledge the traditional owners of the lands and waters upon which we live and work, and I'm sure you'll join me in paying our respects to elder's past, present, and future.

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if I can ask my speakers to introduce themselves to your name, and where you're from, and the presentation title, and if you could please stick to your allocated time limit of approximately 10 min. That would be much appreciated. I will give you a 5 min warning when you're halfway through your presentation, and a 1 min warning as well. So you've got a little bit of time to conclude.

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and that is it? Well, this is any questions from anybody at this point.

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Beautiful? Okay, so can I please invite Takiduru to talk about the impact of COVID-19 on the succession of traditional festivals and community resilience.

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Thank you.

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So if you just click on your name

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and it would just load automatically.

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Okay, thank you. Thank you, Hannah, and have everyone.

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I appreciate the opportunity to give this presentation for the Congress. I'm she's Kitaker at Jose University, Japan.

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Let's purpose of my presentation is to analyze the impact of COVID-19 on work, Facebook and the regions of local communities that carry on such festivals.

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The organization of this presentation is as follows.

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hmm.

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 oh, G. Space was displayed, social customs.

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and which committee and the prosperity from the past to the present, residents participating in them gained deep understanding. Their personal importance within communities. Js. Fest was also important spectacles and sources of entertainment for communities, and they do a large crowds.

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and

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many committees were forced to cancel their festivals during the pandemic.

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because various factors can be to the spread of this and

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COVID-19 has created a crisis in succession of in agricultural heritage, such as for festivals, but at the same time it we viewed the residence.

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Despite many difficulties. Some communities attempted to revive the traditional Facebook, and in some cases they were partly successful.

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How do they do this, and under what functions were they able to do so?

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By answering this question?

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This study examines the residents of spells and vocal communities. Using this concept of business, this study issues how traditional community festivals that were revived are like with major changes.

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I analyze residents from 2 path victims. One is the historically cultivated regions within communities discussed by Olivier Smith and Hofer.

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This care study explo how local committee members perceive the environment in the digestive context of Spani.

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how they explained from a historical perspective

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what lessons have they learned from the history career code is recorded. and how they plan to ensure the survivor of their community activities.

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The answer is at which is augment that social chapter plays an important role in disaster. Recovery. In the case of graduate Wells

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committees need not only to provide their own resources, but also to acquire resources from various local organizations. because it would not be possible to hold these Facebooks without the cooperation exam. This study analyzes freezing and linking social capital of the communities with them.

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So based on the introduction. So I represent the these research questions.

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one. Why did the vocal committees insist on holding the festival's? This was the risk

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to how they resents, hold and modify the festival? Why did they not consider that the festival just modified had become in authentic?

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3. How does the community's social capital with budgets, organizations help you achieve this. Next, I will explain the case and data collection. This presentation focuses on the festival of local communities and self-governing organizations called the Cho. In Japanese states founded during the freedom era.

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the traditional festival have been managed by architectural communities.

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This case study

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and closely examines Naga Hammakiyan festival that has been held since the sixteenth century in the Chuan Nagara of Nagaji.

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For the 12 you'll take part in Facebook which rotates each year.

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This festival is one Nuiyamah-kulati flood festival in Japan, which were inscribed on the representative list of the car intense agricultural heritage which you might be by unesco

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the main event of the stressful are are played, such as kavaki performed by both boys from each show communities on the floats of the shrine. By holding the festival. Every community compete to demonstrate their economic power, high development, culture, and crested to the spectators through their place. And as events.

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each committee have been made of dozens to hundreds of a year, while a household of merchants and the artisans. It is a corporate body that owns household property and the family business, and emphasize the continuity of the family line and family business for web reservations.

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Well, well.

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my presentation is for 15 min, so it is very difficult to shrink it. Yeah,

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it. It complains not only it's been funny, but for the grand lineage of which fathom realities. When a sign chosen as one rect us. This demonstrates the owner and prestige with the years that have lived in Nagahama for a long time and contributed to festival, are considered more deserving of the prestigious status.

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The photo shows cavity on the float and spectators before COVID-19,

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and the rest is you at the the Pilot of actors. Right is helicopter mining, and usually of each community go to the try and to find the success of the festival. And one more important talk that you need to be mentioned. The screen tunnel is called sort of one, managed and controls and die festival. The core members are chosen from the 8 committees that do not participate in festival D.

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It obtains funds for the first part and bring ring for an test to put the roads from various organizations. Originally the secret Tanya asks the inventory and junior High School students at the school to examine the program from attending school, so that they can participate in festival. The festival is supported by many volunteers, and funded not only by the communities, but also from various vocal organizations. The screen targets negotiates with them.

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and the first was cancelled in 2,020. Because of its funding.

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However, most of the communities who were supposed to participate in 2020 participated in the 2021 festival which was held on a smaller scale than usual.

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I've conducted research on this festival from 2,010 to the presentation is based on a survey from 2,021 to 2,020.

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Now let me go to the discussion.

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and when this committee in system resumes first, well during the funding. First, the Firstware is not only an opportunity for each community to show off the prestige, but for each year whose sons have been selected as actors to demonstrate their owner and prestige for each year. It is a rare opportunity, once in the decades, to earn such a function.

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If the festival had not taken place, the year elected positions would not have earned the owner, and money and efforts that each year had put in over the generations would have been wasted

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each year hopes down there to an owner from the investment of his ancestors, and therefore tries to carry on this tradition into the future.

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and the residence of the festival is based on the expectation of each year to one day went on

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another reason why the committees and the rich retire, decided to hold the festival, had to do with the uncertainty about the duration of the pandemic, and any similar infections that may arise in the future.

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even if the festival may have had to be cancelled after the preparation were made, the members of the communities would have remembered and recorded the process of preparation so they could continue the festival in in shing years. It was important for them to increase the possibility of passing on festival into the future in the width was to from a COVID-19 era. That is why they try to change the, and they try to hold the festival as as possible in response to the planning.

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The members of the communities know that their access tests had devised to Kenya with the first first of all after each crisis, and they believes that they will be able to continue by doing the same during the crisis caused by COVID-19. Residence is based on the conviction rooted in history that they can carry on Facebook like their ancestors.

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And next, how do members hold on modified festival?

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Why did they not consider that the festival just modified, had become in authentic. The school target and the communities modifies for events in the festival to prevent an outbreak of Queen 19 evening pride. What's cancelled? Each committee had a smaller version in their own area, with only members of the coin is watching. The main event is originally a cavity place. Dedication to the goals at the shrine. But all the communities stopped, taking first to the shrine and performed with cavity only in their own town area.

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and to make it possible for this time to audiences to enjoy cavity without attending in parson a no-card online broadcasting station on the scriptor, yet broadcasted, to live on the archived cavity performance on Youtube.

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where I'm resting with before COVID-19, right after COVID-19.

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But why were each community members prepared to accept such big changes to the tradition

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because they know how their ancestors had dead with past various crises through memories, and they recorded.

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because over a hundred years

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they understand that the first valuation to which they were accustomed were only part of the 400 year's history with fishermen.

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which continued for 7, only 70 years after the Second World War.

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This crisis was as big as the All, and they believed that they still needed to change, just as their ancestors at the time had changed their traditions.

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We can see the regions with the communities in the flexibility to adopt their customs and to change the festival through historical disruptions.

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And next, how this community's social capital, with various organizations, have achieved this. In addition to controlling infection, the script target needed to obtain the consent of various organizations in Nagahama to hold the festival. The scri, tired, negotiated with the Municipality Tourism Association, both of worksh education, Elementary and Junior highs, the Junior High School.

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the concept of the world, of the education and the schools was essential for this freshmen to take place in response to it. Response to Derek's inquiry they immediately gave the student permission to skip school.

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The community's members hold crutches at this school several times a year to teach the traditional culture created to the festival for 25 years, and the teachers have counted last year in committee members insights.

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and the Man's Happy and the Tourism Association agreed to restart the festival since the festival resumed in 1952, the communities have cooperated with the municipality that uses the festival to attract tourists, and they have received subsidies in return.

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and among the core members of the communities is a highly regarded company owner who has had a great deal of influence on the ruling faction of the State Council.

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That's why it's mine's party and the tour investigation trusted committees.

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In this case it can be said that the reaching and linking social chapter between communities and the local organizations, such as minus 5 T. And schools, may be possible for this festival to resume

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at last. I will briefly state the conclusion of this presentation

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there are 2 types of legends of local communities, wise, historically cultivated regions of local communities, and the Aza has to do with social capital.

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This study shows that the practices with which the year

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and the communities pass you do, and Who, in a question of service and source of residence.

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they victor head to the possibility of uncertain future hospitals in with, after coordinating, and just so, to increase the potential for the succession of the festivals.

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The preparation gave them the knowledge and experience to carry on with the festival. Even if the pandemic continues in subsequent years

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for some more, they knew that the ancestors would have been willing to make flexible changes to the festival to overcome the crisis, and they felt confident in continuing with the festival as their ancestors had set down

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for the communities to resume the festival drinking so shifted with doors, organizations.

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This is the word for my presentation.

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it's free finances.

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A thank you so much for your kind attention.

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Certainly, too. Thank you.

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Alright, thank you very much. And it was great to see Professor Daniel Audrey. Obviously referenced in your work there. Professor Aldrich has actually been in Australia over the last 4 months on a Fulbright scholarship, so he's certainly been ending his money as he's been walking around Australia 250.

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What have I done? No, there we go.

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Let's say 10 to session display.

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Okay, all right. So we've got 5 presenters today. So we do have a little bit of flexibility with time. I already buy a couple of minutes. But somewhere between 10 and 15 min, for each speaker would be much appreciated. so you can go back and take a seat now and relax. It's all over with until the end. And if we could invite our next speaker up, please to talk about mobilizing intangible heritage for resilience and recovery, please. Thank you.

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They have to come up with

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okay.

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and if you just press, enter, it will take you through your presentation.

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You

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thank you. Morning everyone.

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So in the interest of time I I prepared talking points. maybe you can pay attention to my my visual aides. But listen more to what I'm not going to say.

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So. Colleagues in R. C. 39 friends, ladies and gentlemen, good morning. I am Marlon Era. I'm from the Delaware University. I am currently the chair of the Department of Sociology and Behavioral Sciences.

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and I would like also to mention that I will be your incoming Vice President. and for those who have not been, I remember, please join us. Okay, please. Okay, my topic is about and is about mobilizing in tangible heritage for recovery and resilience.

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The case of Tunisia and Nepal. I'm not going to talk about COVID-19 here, but because of COVID-19. We were not able to do field work. I I think, for us in in this field field work is is one of the best things that we should be doing.

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Of course we did something to address this.

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So this is a collaboration of 6 countries.

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Uk, Turkey, Tunisia, Nepal, and and Philippines.

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So these are the the people I worked with, so. of course, which means they should be here to respond to your questions. But I will try my best to respond.

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So

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the aim of this study is to assess an identified gap in frameworks for resilience and disaster, recovery that do not include intangible heritage effectively in their strategies.

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The study, therefore, highlights the missing opportunities for using intangible heritage as a tool in the development of a recovery process that could be more socially responsive and sustainable.

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To propose a solution to this gap. The research project set to objectives, one

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is to implement a scoping exercise, to collect and rationalize evidence of the role of intangible heritage in post-disaster recovery. Second, to initiate an international dialogue with disaster, affected communities, aid organizations and authorities to gather experiences

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and learning that highlight the relevance of intangible heritage in recent and ongoing disaster. Recovery processes this, allow me to use Ih, I'm referring to intangible heritage.

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These objectives were expected to produce useful data to inform the direction of future research for developing frameworks and policy.

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The rationally behind the analysis of this type of data is to provide a holistic approach to the topic and to include diverse perspectives. Nonetheless, an emphasis is put on the local appreciation on how tangible heritage, intangible heritage is affected in use during the post-disaster recovery processes.

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So the local of the study.

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R. 2. First is Tunisia. So let me show you Tunisia. Where is Tunisia? So Tunisia is officially the Republic of Tunisia, is the northernmost country in Africa. It is part of the Maghreb region of North Africa, bordered by Algeria to the west and southwest, Libya to the southeast, and the Mediterranean Sea to the north and east.

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the mass civil movement that started in Tunisia on December 18 2,010, and ended up on January 1420 11, with the resignation of President Sinell Abedin ben Ali defines an and and significant process of change. The uprising in Tunisia, and its consequences led to the start of a series of new protests called

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Arab Spring in the Middle East and North Africa countries.

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The change that took place in this process led to the sharpening of some divisions within the society in Tunisia, and because of the escalation of events, many Sufi shrines were attacked.

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The events reached their climax with the burning of the Sidibo, said Tom, on January (132) 033-2013, rather in this attack along with the tomb itself. The manuscripts in it were also damage the attack on Sufi shrines, which are important symbols of the unity of tangible and intangible cultural heritage, especially in Tunisia, has been criticized by Unesco.

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According to its director, Iina Bokova. The tragic act not only strikes at the spiritual and historical heritage of Tunisia, but also a Tunisian society, values of tolerance, and it has been interpreted as respect for different beliefs and cultural diversity.

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Thus, since 2,011. Tunisia has experienced subsequent changes around its governance, and social dynamics are under conservation of its cultural heritage.

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Moreover, the 2,011 events not only compromised the role and and support that soupy shrines had during the Ben Ali's regime. Some shrines were targets of delivered attacks during the transition of the Tunisian government. This political change also opened new ways of interaction between Tunisians and their national heritage.

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During and after the events of 2011.

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The effects of this political change on the interaction between tangible and tangible heritage and communities. Why, it was chosen as one of the case studies of this research.

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The second one is in Nepal.

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specifically sorry.

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Nepal is officially the Federal Democratic Republic of Tpal. It's a landlord country in South Asia. It is mainly situated in the Himalayas, and it also includes parts of the Indogenic plain. It borders the Tibet, autonomous region of China to the north

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and India in the south, east and west, while it is narrowly separated from Bangladesh by the Silicori corridor, and from Bhutan by the ancient State of Sikhim.

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On April 2520, 15 Katmandu valley in Nepal suffered a 7.8 magnitude of earthquake that caused great loss in terms of human lives, livelihood, and socioeconomic chaos. On top of this

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several heritage sites, including ones that are inscribed in the Unesco world. Heritage lists were damaged.

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The recovery process of the latter was performed by several international and local organizations in collaboration with local communities.

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The earthquake affected mostly our build heritage of the urban centers of Katmandu Valley, Batan Bakhtapur, Sancho Bumati.

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Kochana among others built. Heritage in this area includes unique temples, frescoes, and historic houses made from diverse materials, from bricks, wood, and metal. Most of the monuments damage are still in use, and they perform a key role in the social lives of local people.

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This close relationship between people's everyday life and their built heritage helped the recovery efforts in invaluable ways, since there was traditional knowledge available from craftsmen familiar with traditional construction techniques who were able to collaborate closely with professionals in heritage conservation.

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So there was a a strong partnership between professionals and and and community. Thus the merging of international economic grants in qualified land force or human force were key for the recovery efforts. However, the role of other expressions of intangible of Ih, apart from traditional construction techniques such as the continuation of traditional festivities

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in the performance of ceremonies before the reconstruction work started were also important facilitators of recovery.

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Okay.

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so the study you utilize. of course, we, we did a lot of exhaustive review related literature. We conducted focus group discussions with experts all over the world on the intangible heritage and

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and and of course, as a solution to the problem that we were not able that the team were not able to visit Tunisia and Nepal. So we. We invited local researchers to join us to do the data gathering for us.

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so that, as I mentioned here, the tribal restrictions because of COVID-19 pandemic affected the project's data collection process. Therefore the methodology was modified to include more online focus group discussions which were 3 of all in all, with 18 participants and face-to-face interviews, 22 in total 10 in Nepal and 12 in Tunisia.

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The type of data collected was qualitative and included information related to intangible practices, and how these are affected by disasters.

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conflicts of major political, social chains, how this can also help to process the precautions in the course of doing this study. One of the things that I would like to highlight is that in Tunisia they do not

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like to call it a social conflict, because for us at the outsider we can say, social conflict is an acceptable.

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But when we were using that during discussion they felt bad. So they said, It's a political change, not social conflict.

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So these are the, I'm not going to do it on this. But this is the way we we did the study the types of data. Okay for both. sites.

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Okay? So this is the analysis that we did. So let me proceed on the Some of the major results of the study. Okay?

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So I'm not going to dwell any more on the definition of intangible heritage in the of time.

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Okay, so

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our findings in the literature showed a shift in perspective. Okay? Sorry. The the continuity and adaptation of these traditional performing arts are related to the fact that they continue to perform crucial functions in the daily labs

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of people.

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It was argued extensively that damage to tangible heritage also affects intangible heritage as cultural practices, also of physical damage.

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because,

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okay, because

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they implement use in these events. Okay.

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so some argue that this situation ignores the dynamic character of cultural and heritage values.  for example, haltorf in 2,015, explains

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this approach with the theory of loss, aversion. Any such substitution might be considered as a net loss of cultural heritage, whose value

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is inherent and irreplaceable of the value of truly gained heritage. Thus the driving motivation of heritage practices is based on the constant assessment of the cultural responses, endangerment and extinction that are possible in various cultural, social and environmental contexts.

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So in Tunisia, we found out that the major.

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the impacts. in the the resulting from the political changes. they it. It brought a stronger connections of people to their heritage and openness to a new social interactions around heritage. So I I think this is

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the the positive way that they look at this, the result of these political changes.

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Likewise, there were also changes in the context of attachment and meanings. Not Well, I I don't have so much time to elaborate on this, but this is

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Something that that they they find very positive because they they they begin to appreciate more, not the the heritage. New vehicles for heritage continuation. So it serve as a as an avenue for them to pursue? More Ways on on promoting heritage both Tangible in tangible!

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So this is also a bottom-up approach or action for the preservation of heritage, meaning, this is coming from the community themselves, and then it will be elevated to the policymakers and conflict between you and all actors. In heritage decision making process emerged

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the long-term effects. There was expression of renewed interest and involvement in Tunisia's political future, and in the preservation of its heritage. After the events of 2011.

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This is at the social level, and seemingly it developed a sense of passion for the country among the citizens.

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For the case of Tunisia

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intangible heritage can provide a source of peace within social turmoil for practitioners, while also being the target of national political agenda. It is an important vehicle for social action, catalyzing a sense of belonging and common interest, thus helping in the development of social bonds between individuals and providing sense of direction and opportunities for better future

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for Nepal.

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The the research explores the effects of the natural hazards on intangible heritage practices, and how similarly the social relationships that allow the performance of intangible heritage are then mobilized for recovery processes.

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This access cause invaluable loss of for human groups in terms of loved ones, housing and their quality of life.

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and this has caused a sudden change of disruption to the everyday life of people which include intangible practices.

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This adds to feelings of despair and confusion that to resume intangible heritage is closely linked to a sense of going back to normalcy.

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So in in time i. H. And natural hazards are considered to be memories of the event now which provides background. No? I think that that's the way they become more interested on what happened in the past.

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Immediate effects would be on the specific areas of social and personal life in terms of the recovery process. the affected people and the actions that taken for recovery and the role of Ih in recovery becomes more apparent

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in the current practices. We look at how different Ih practices are performed and transmitted after the event, and in the long-term effects we identify ongoing struggles and important changes to be done.

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The traditional work and ritual practices at the present moments are still alive in the context of Kathmandu Valley. In Nepal it also explores how these practices are transmitted between and across generations of practitioners. If these are handed down or were adopted by specific individuals for the first time.

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it also takes into consideration the number of years in the practice to identify when the adoption of a new practice happened.

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The immediate effects of the earthquake had in the I mean people in in Nepal are. It's not the first time that that such a disaster happened, and there was

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We try to look into the its effects at the community level, and, of course, at individual or family level, and its effects on intangible heritage.

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The case for Nepal shows that intangible heritage is a way to recovery. These practices not only provide a way to guide communal effort, but also

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it helps economically by accessing to work in order to recover tangible expressions of heritage.

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In conclusion.

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there should be an explicit recognition that intangible heritage is an active tool that supports resilience and recovery processes during an emergency.

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It announces the well being and integration of communities offering psychosocial relief, contributing to the management of the catastrophic event and strengthening connections with the environment and sites, communities and their social structures must be effectively involved in reorganization, self organization, and adaptive adoption or adaptation after a disaster.

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The participation and realization of this intangible cultural heritage must be a systematically established in official texts, which will allow for the continuity and survival of the intangible heritage over time and for the well-being and security of the affected communities.

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and, furthermore, the relations of the affected community to their intangible and and tangible heritage undergo changes depending on the type of the disaster scale of the affected area and duration of the impact, particularly after the census that results in major loss of human lives

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or displacement, such as large-scale disasters, catastrophes, chronic armed conflicts and wars also harm or further cause the loss of intangible cultural heritage. Therefore one of the primary challenges is defining which intangible cultural heritage elements continue or are lost in disaster. One.

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Each heritage site has its particularities, and communities have different needs after an emergency. Thus the crucial role of these intangible expressions in all their forms must be included and widely discussed in international and local instruments on disaster, risk, management.

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Finally.

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scenario should be established in which both social actors and stakeholders were in coordination to address the disaster. Recovery process.

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Partnerships between different groups and sectors act at different skills to develop effective solutions, allowing for sharing resources and knowledge, it will also help affected communities to contribute their expertise.

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A joint disaster response plan should also be implemented to enable proper recovery and management of the event. This will also. Finally, this is also enabled governments, intergovernment, organization, Ngos, and private donors to contribute to the recovery process and community resilience with that. Good morning, and thank you for your attention.

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Yes.

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thank you. That was very interesting, especially for me. I made exactly the same argument yesterday in my presentation, that cultural heritage and disastrous reduction and all the relevant policies. It's never really been acknowledged. I know, particularly here in Australia. It's a big thing that I advocate for. So yeah, big thumbs off for me on on your conclusions there, and congratulations once again on your appointment.

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Okay? But

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see if the

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technological gods are still working for us. Could I invite my next presenter? Please to talk about the comparison of memorial museums after the great East Japan earthquake and the tsunami. Of course, in 2,011. Thank you.

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I can do this. You

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we just scroll through. Okay.

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thank you. And good morning, everyone.

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My name is Takaki, from Saints University, Japan. My paper theme is a comparison of memorial museums after the greatest Japan earthquake and tsunami of 2,011.

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This picture is a Lewin of the Okawa Elementary School in Miyagi Prefecture.

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In the beginning let me introduce my research, interest and method.

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I was involved with the great East Japan earthquake and tsunami

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as the Digesta volunteer activities.

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At the time of the disaster I was teaching at Northeast Japan University.

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Actually, I was in only perfect prefecture, not some part of main iron Japan, and the damage was small.

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therefore

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I went to

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the affected areas of North East Japan with my university students and to residents of Armori.

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Thereafter, in 2,015, I happened to meet the couple who performed as a decider story terror

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at Onagar, in Migi Prefecture

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they lost their son by tsunami. and brought a civil action

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toward the bank at which Jason lost

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his life.

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I got interested in tsunami, related dedications. I also visited

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the memorial museums

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and ruins for a disaster study

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based on this involvement with the disaster I would like to make

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a consideration on the role of memory museums and ruins.

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Yeah.

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actually, my measure is sociology of law, and it is a part of my study, of which I call public Sociology of law. It is interest. It is influenced by my Kerry Blairoy, a former president of the Isa.

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This is the outline of my paper. At first I will briefly describe memorial museums and remains.

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say, 36 items

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of the send a framework for disaster. Risk. Deduction says that that should encourage the following actions

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on the part of all the public and private stakeholders.

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As you shown on this slide. Civil society volunteers overnight. Voluntary work organizations and community-based organizations, too.

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contribute to and support public awareness, a culture of prevention and education on disaster risk. It seems that these actions are being under practice. At North East Japan affected earlier.

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There are at least 3,017 facilities

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for disaster. Tradition.

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as of the end of January this year.

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This is a flyer of these facilities, over 300.

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 Let me introduce my museums and ruins

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in 3. Prefecture

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at first, in your day pretty fixture. There are Ivata Memorial at Likes and Takada.

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It is managed by about a prefecture.

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 I wrote the aim of the museums, but these are similar, so I skip to lead the aims.

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and the second, it's a memoir hold at, you know, Semi at Kamalcity, in in the Prefecture

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it is managed by stock company designated by Kansas City.

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I think it is a interesting institution. There is a storing daily telling by Sub. I.

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And the comma commonly just the prevention center accident is exhibited.

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I think you should have.

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go to this institution.

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The Second Miyagi Prefecture has a lot of memorial institutions.

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The biggest one is a Miyagi Tradition museum at Ishinomaki.

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and this is a very beautiful building at the White Park, after a build of dizzy earthquake.

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and there a machine which it contains the recorded storytelling of the survivors and the deceased.

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I think there are at least 16 persons passed on the record who who told their stories after the disaster.

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It is very interactive.

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and there are in the weekend. There is a live storytelling at the Museum.

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It is a

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also, we can listen online by Internet

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and meet. Casinovaki is managed by non-profit

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incorporated foundation.

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I think it is an interesting museum, too.

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There is a movie and exhibition. and the things that are left after the disaster

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and the famous institution is Oklahoma Elementary school

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and the It. Us. The traditional museum. There was a tragic

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accident in which

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74 pupils and 10 teachers lost their lives. In addition, over 400 lazings lost their lives.

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The institution is managed by the city Islamic City.

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There is not a formal storytelling at the Museum, but voluntarily, as some survivors, and

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that deceased conduct sorry telling.

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And so if you go to the Oka Elementary school, a lot of people are there every time. So it is very attractive

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institution.

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actually. And there are other school ruins. But

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in these schools no parsons lost their lives, so they are open to for visitors.

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 So I will skip.

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There are another just a Silicon Valley traditional museum in you

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and it it is managed by a city and the other one memory of Ubiagi is organized by managed by no profit organization. Actually, it is a group of the deceased who lost their children at junior high school at

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dudiage.

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So the memory of Yuriyagi is a gathering point of the deceased for their who lost their children.

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There is a new institution at Minami, San Diego.

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This is a very good, a big

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1 billion. and ruins

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managed by town.

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and there are also institutions in Fukushima prefixture

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in terms of the nuclear power plant accident.

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and to Nanny.

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So on. The second second part is storing, telling at the memorial museums. It seems that storytelling has.

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if I take a

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contents.

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and it is a also effective way of tradition of the

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memory of disaster.

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as you may know, in Japan, and maybe in the foreign countries there are so many terrorists.

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The famous one is the story telling at the Hiroshima Peace Memorial Museum.

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The story telling is a significant.

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The story Terrace tells their experience so that the similar tragedy is not repeated.

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and the talk appeals to the listener. but the storing telling has 2 coins

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especially it was a survival and deceased mental pain they feel to think back the past tragedy.

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This is a scene of story in telling by the physicist at Ocar Elemental School and the Miyagi Traditional Museum.

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the As. Salbert.

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There is, with few tsunami litigation related exhibitions.

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and there are at least 16 snappy lawsuits. After the disaster of 2,011, however,

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Around 20,000 people lost their lives in the disaster. So I think 16 lawsuits is relatively small in number.

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but on the additionally related exhibition can be seen only at the Oka Elementary school disaster, tradition, museum only

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there recording recorded storytelling and leaf rates. Let's see.

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Former exhibition is only at the one-place Ocala elementary school memory memorial. Request.

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 There is an outline of the lawsuits and judgment

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in the exhibition of the Oka Museum.

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However.

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 there are no Pra to exhibit lawsuits.

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Informal Times Exhibition realize only a request by the deceased

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after. As a result of negotiations.

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however, several disease families are this fascination with exhibition

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even now.

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why are there a few exhibitions on the lawsuits.

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Maybe there are several reasons.

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The first is the aim of the traditional museum

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to inform the damage.

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The stuff says to me that the meat cardinal gets aim is to see no act and make change, so that is not touch on the lawsuits.

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Second reason might be the but of the lawsuits.

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The Museum H States to introduce a civil travel.

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and actually

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the organizers of the Seminar Disaster Museum lost the trial

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as the 2 memorial. Price. organized by Kami City and not the city. the the these cities rose the cases.

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and to a a museum at Yorkshire.

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the exhibition of the inspection report at the Museum was on the terms of the settlement of the code.

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There might be another reason which is uneasiness with the lawsuits in Japan.

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The education late is later to be low in Japan, and there is a discussion of reluctant rating on to of Japanese. I I think it is so supportive or not. I it. It is a problematic discussion.

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and the final part is current status and issues of disaster. Tradition.

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Our current status has some merits. There are many museums and ruins. and exhibitions and contents are buried.

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There are many visitors

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in 8 months. It's Ok. To the rest of the museum there are around 50,000 are visitors.

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However, there are issues.

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There are many institutions, but they they, like mushrooms, are sprung up immediately.

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Contents depends on the museum.

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and some museums are not accessible by public transportation.

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Visitors seems to be limited to those with the keen awareness of the disaster.

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so there is a need of close reference and coordination among the institutions.

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It is important to make the most of Story Terrace to carry out human resource. Development is also important, due to the aging of the supporters.

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and I think it's important to exhibit the lawsuit content.

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Details of the action can be led from the text of judgment and the Thomas of the settlement.

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the one that is, his parents said to me that the judgment is lives of the lost children.

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and additionally, there might be alternatives to the field. Visit.

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Online. Storytelling is under way.

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And I think it's important to network the Federal visit with books and movies.

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The on the left side is the a deflect of the movie. The title is to leave the movie is currently showing in Japan

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after a lifetime is a book titled to Rip with the Children's Lives. The book is edited by me.

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but they are written and made in Japanese. I hope. Someday the movie and the book will be translated in English.

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so that outside Japan people can watch and see lead.

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This.

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This is enabled my predecessor, thank you. Kind of

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again, another really interesting discussion there. So in Australia we do have

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small collections in museums about some of the disasters Australia has faced, and some collections in some of our larger institutions. However, as a country, we have

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no national museum dedicated to the disasters that we have faced as a country, and I've always found that it's likely. Strange, I must admit.

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Okay, let's move on to our next one. I have a feeling our discussion is going to be very interesting

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at the end of this. So our next presentation is on the role of disaster, schema and evacuation decision making.

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Just make sure everything's working for you. There we go.

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thank you very much for the introduction. however, my name is Shenya Fr. Jamoto, a a Phd. Student at Do Shisha University, Japan. I'm I'm going to give a presentation titled the Rollo Disaster Schema in in evacuation decision making findings from posted Us. Social service in Japan.

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The main purpose of this presentation is to quantitatively

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I explore how the construct the disaster Schema matters in protective action decision making

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our previous studies consistently reported that not all individuals who receive alerts and warnings initiate protective actions immediately, and such inaction or action delay have caused personal and property damages.

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and to address the problem. It is crucial to gain a deeper understanding of

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the decision, making process behind, taking protective actions when facing even in natural hazards, and therefore, this study attempts to model a protective action decision making based on theoretical frameworks that account for protective responses. And among these theoretical frameworks this study focuses on the concept of disaster, Schema, in particular, as an integral component of intangible disaster culture

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and evaluates the impact of disaster. Schema in protective action, decision making

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so what is disaster? Schema

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schema itself is originally a cognitive psychological term, and it's defined as abstract knowledge that forms the way of understanding, object, or situations when it applied to the context of disaster, risk response.

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a disaster schema is defined as structured knowledge that guides individuals to construct certain phenomena as disasters and Orient following perceptual and psychomotive activities.

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In other words, when we are facing imminent hazards and the function of disaster, Schema is expected to direct individuals to seek a set of cues and information about disaster, and enable us to predict the following situations by extracting a particular meaning from them, and the extracted meaning could be whether or not when to evacuate

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with the function of disaster. Schema in mind, I here are the research questions of this presentation. The first research question is, does disaster schema determine protective action in the face of imminent hazard? And the second one is the disaster. Schema induced faster evacuation?

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This presentation consists of study one and 2, and each study tackles these research questions

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other than disaster schema. We also utilized the protective action decision model. This model postulates that environmental and social cues and socially transmitted warnings. Trigger a psychological process

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where are key perceptions such as third perception, protective action, perception and stakeholder perception are stimulated.

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The psychological process is also influenced by personal characteristics, and as a result of psychological process, people come to have the intention to take protective actions.

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but their actions might be either facilitated or impeded by situational factors.

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Another characteristic of this model is a feedback loop that starts from information search, which in another term is known as milling.

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By synthesizing the protective action, decision, model and disaster Schema, we constructed this current research model in this model a disaster. Schema is

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hypothesized to be another trigger of psychological process and disaster-related information, including just a warnings and social and environmental cues, are hypothesized to induce third perception.

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and as P. ATM postulates.

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the psychological process leads to protective action which could be facilitated or impeded by situational factors. And this is the model on which the following analyses were based.

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Moving on to the study one we addressed the first research question, does disaster schema determine protective action implementation?

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So we conducted a questionnaire survey for the people in Hita, Nakatsu, and screaming cities in Oita, Japan.

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Haita and Nakatsu. Oh, sorry

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it's not moving. Who? Sorry?

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Oh, okay, thank you. Ahita and Nakatsu are impacted by torrential rain in 2,017 and 2,012 respectively, and Sukumi was affected by Typhoon Taleem in 2,017.

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In these 3 cities.

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Hundreds of houses were either flooded or destroyed by the hazards. The questionnaire forms were mailed to the resident in landside prawn and actually impacted areas in Meat City.

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About 6,000 questioners were mailed, and nearly 2,000 of them were returned.

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The questioner included a variety of variables to measure each factor of protective action decision making. But for now let me focus on the major variables that are crucial for this presentation

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to measure the construct of disaster. Schema. We use 2 types of variables. The first component of disaster. Schema is what we call disaster, risk reduction, literacy. Dr. Literacy is basic knowledge and attitudes that enable people to take effective protective actions. And this is composed of 3 key elements, that is, understanding threats being a way of preparing measures and having confidence to act quickly

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 as the second component of disaster. Schema. We also asked asked the respondents to whether they had experienced disaster damage in the past

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and regarding protective actions, we ask 2 types of variables. The first one is their actions in response to the hazards which are evacuation, shelter in place or just continuing normal activities.

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and the second one is to to what extent they recommend others around them to evacuate

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in order to test the structure of protective action decision making. We employed structural equation modeling method.

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structural equation modeling or sem is a statistical method that can model multiple causal chains between variables.

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And the key point of this method is that it can examine whether they suggest whether the suggested models are fitted well and valid to account for the data.

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He first modeled and modeled the causal relationship of the current research model and kept correcting and improving the model based on the goodness of fit indicators and as well as theoretical rationality.

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before going into the same result, let me first show you the data on protective actions taken by the respondents. The the left laugh shows that approximately 28% of them evacuated a 20 person shelter in place and 52% are continued normal lives.

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As for protective action recommendation, about 20% of them actually recommended others to evacuate.

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this is the result of the final Sam model. And actually, this model is quite complicated to look at. So let me extract the main main relationships of this model just for the convenience of explanation. Sorry.

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this is the same model which, with only the latent variables extracted from the previous slide. The major relationships between the variables were statistically significant, just as the original research model assumed, and more specifically the result validated a causal chain structure where disaster schema triggers, the psychological process which leads to protective actions at the end.

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and one of the additional findings that the original research model didn't assume was the direct path from a disaster schema from protective action.

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That direct path was statistically significant, which means that disaster. Schema not only provokes psychological process, but also triggers, protective actions directly.

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and to identify the fact that determined protective actions, the most, we calculated a total effect on protective action. This bar graph shows

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the effects of each variable on it on protective action. What's clear in this graph is that disaster, skimmer, and situational facilitators and impediments had much stronger effect compared to other variables. This result suggests

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that proper disaster scheme of building is a key direction for future disaster, risk reduction.

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But, however, this analysis has a limitation in that the analysis predicted protective action itself, but didn't predict evacuation, promptness, or timing

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based on this limitation of study. One in Study 2. We tackled the second research question, that is, does disaster Schema induce faster evacuation?

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In study 2 we examined the people's responses to 2,019 typhoon Hagivis. This typhoon affected a wide range of Eastern Japan in October the twentieth, 19, and caused a total of 104 casualties.

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The the, the study areas, were

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the 40 cities colored in blue. As these cities were particularly damaged by the typhoon

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in order to evaluate the effect of disaster. Schema on evacuation timing, we utilize 2 types of data.

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the first data is the wave-based social survey data that the Japanese Cabinet Office conducted for the impacted people about 3 months after the disaster.

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And this survey included variables, that measure protective actions and disaster. Schema

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for the respondents who evacuated the survey, also asked when they actually initiated evacuation.

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Another data is when the warning called Evacuation recommendation was issued in the city.

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The evacuation recommendation was supposed to be issued by mayor of municipality to recommend residents in particular areas to evacuate when a when a disaster has occurred or is likely to occur.

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We collected the issuance time data for each community through multiple data sources, such as municipality's official website. When it's power. Just some information portals and newspapers.

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and we integrated these 2 data

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and calculated the time lag between when they evacuated and when the warning of evacuation recommendation was officially issued.

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And this graph shows the protective actions taken by the respondents, among them 6.7% evacuated and 30.3% sheltered in place, and 80% of them continued normal lives. And since the aim of this study, too, is to investigate how promptly they initiated evacuation or evacuation evacuation, timing in the following analysis, we focused on those who evacuated. So

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the 6.7% of them were the scope of the following analysis.

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this graph illustrates a time lag between evacuation, initiation and evacuation recommendation issuance. The dotted line in the center means when evaluation recommendation was issued, and the gray bars represent the number of evacuees within a specific 2 allowed time frame.

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In this graph we can clearly see a bimodal distribution with 2 distinct peaks indicating

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the separation of

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the evacue is before and after the influence of evacuation, recommendation.

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and based on this evacuation timing data, we investigated how, if disaster schema variables were related to evacuation. Timing here is the result of the association between disaster, risk, reduction, literacy, and evacuation. Timing

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the orange bars represents the number of those who had above average score in Dr. Literacy

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and the gray bars represent a number of those who had below average score are focusing on the trajectories of cumulative evaluation rate, the trajectory of the evacuees with higher literacy is

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higher than that of the evacuees with lower the the Dr. Literacy for the for most of the time.

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This result indicates that those who were equipped with higher literacy evacuated faster than those with lower literacy.

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The next result is the association between past experience of flood or land, that flood or landside disaster, damage, and evacuation. Timing the orange bars represents the number of those who experience fast seas of damage, and the gray bars represent the number of those who didn't.

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Once again, looking at the trajectories of cumulative evacuation rate, the trajectory of the evacuees with past disaster. Damage experience is higher than that of the evacuees. Without such experience.

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which suggests those who experienced bus disaster, damage tended to evacuate faster than those who didn't.

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From these 2 results we can see that disaster. Schema determines not just protective action itself, but also induces faster evacuation.

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and I have to acknowledge that the sample size is small and we couldn't control every confining factor. But I think we provided findings indicating the disaster Schema as a key determinant of faster evacuation.

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Finally, let me wrap up my what what we studied. And this study focused on the role of the jazz schema as an intangible disaster. Culture and disaster. Schema was the biggest determinant of protective actions. Those were well-developed

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disaster. Schema tended to evacuate faster than others the building's disaster schema is one of the key directions for disaster, rejection.

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that is all from a presentation. Thank you very much.

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Thank you very much.

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Okay.

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beautiful.

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01:11:59.280 --> 01:12:10.009
Okay. The it gods are still with us thankfully. Could I please prevent Professor W. To come up to talk about the discovery, protection, and advancement for our next presentation? Thank you.

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01:12:13.290 --> 01:12:14.890
Now, hopefully.

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01:12:15.990 --> 01:12:28.769
there it goes. So you just click. Okay. good morning. Everyone. Welcome to this presentation. Right now. My name is holy. I'm the current Canada research here in resilience, focus on

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climate change, adaptation at disaster, risk reduction. So today I will show you something about a little bit different from an interdisciplinary perspective. So this is a very traditional size for Canada.

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and we also do the land acknowledgment for indigenous people. For me. I'm from the Halifax Nova Scotia, which is.

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Territory is covered by the tradition of Nikki people

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and a little bit about myself. Actually, I don't have a background in sociology. I'm an architect, and also, I'm a super worker.

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And but my recent focus on human animal and the environmental interactions, how those interactions could support people's well-being

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in the disaster settings

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and all my friends asked me about, how can I combine all those different fields together?

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So please imagine a disasters after the disaster architects urban planner, an urban designer will rebuild our cities to physically protect people

447
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and social workers and other like sociologists.

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public health professionals. They are focused on the social and health component.

449
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So as a human being, we need physically protection and for the physical production as well. So my job is to come to them together.

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So this image shows that when disaster happens

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it's a fact, a natural environment, building environment and social environments.

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I think the

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the affection on the built environment is very obvious, like the house and buildings got destroyed.

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Hmm.

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Stopped today. I would like to show you something about how we rebuild our our cities and our homes or our communities in the disaster settings.

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So here I would like to mention that post- disaster reconstruction. It's very easy for us to review the cities.

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especially for my original country, China. They have a very fast speed reconstruction process. They can build up brand new cities within 2 or 3 years.

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however, when disaster survivors move into that new cities.

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How do they feel? So? Most of the people, from my

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previous research shows that the new building shows it's very new. However, they cannot feel the sense of home over there.

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So I'm thinking about what we are missing this sense of home. Actually, it's related to people's place making experience

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how people mark their cities and to meet their cities to become their homes. This experience is there.

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Placemaking. Experience is also a invisible heritage

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for most disaster researchers and other people need to consider out.

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So think about any disaster situation, I just give you an example about China

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after the disaster the government hired like architect construction companies go together to build a cities. It's very fast.

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They need to completed all those things in a very short period. However, they may not have enough people, especially the disaster survivor, to engage in today's designing and planning process.

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So, and finally, as I said, that people feel like those few cities are air dropped.

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They cannot feel the sense of home over there.

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So we do have a sense of home here. And people. Link have this type type of attachment with their original hometown, and also what we are missing here is in the fast post. Disaster. Reconstruction is people's participation, especially from the grassroots level.

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In order to response, this challenge actually is very easy. We just combine them together to engage local residency into the process. Right? So that is why

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I designed a co-design approach to engage the local residents into the planning and design process.

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So I applied this approach into a reconstruction

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of who champion village affected by the Lucian earthquake. In 2,013 you might heard about the Ventura earthquake happening in 2,008. That was the biggest one in the new China's history. And 5 years later, actually, another very huge earthquake hated this area. So this village is located in the worst hit area. Almost all the housings was destroyed.

475
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and I was very lucky after the earthquake I was appointed by the Chinese Central Government

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to do the reconstruction of this village. So why? This village is very important, because this village has a lot of cultural heritage

477
01:17:23.010 --> 01:17:27.109
like the Asian buildings, and also the local residents.

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have a several generation lived over there. They get very well with the local communities and a local environment. So they know how to use a land to build their community and build their houses

479
01:17:41.210 --> 01:17:45.609
at the beginning. Actually, the Chinese Government didn't accept my coding out poach.

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They want to use this approach to fastly rebuild a beauty. You can see that for the image on the right it's on the left. It shows the original village. Original building is traditional wooden buildings in Southwest China.

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but On the left, on the right it shows some modern communities. So that is why, like Chinese government, build all those modern modern urban communities and move every disaster survivors into that one. So the rural residents told me, lecter. They immediately become urban residents, as they do not feel anything to live there, and they lost land. They lost almost everything.

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And then I tried to change this situation. I design a co-designed approach, so at that point I afflated with the from Agriculture University. So we invited an architectural faculty member and a social perspective member together to build a cold team.

483
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and then each teams directly work with one local family to

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help them to redesign their hopes.

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And then we also invited the service agencies and government officials, absolute observers. Into this process.

486
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they explain some policy issue with them.

487
01:19:04.890 --> 01:19:18.679
So you might ask why we combine the super worker, faculty member and the architecture faculty member. So there is a very common issue that almost everywhere local residence does not have a very good relationship with the government.

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So social worker is really good help to build trust between the governments and the local residents. They obtain all different type of information and explain to the local residents and also social workers, has a long-term engagement with local communities. They collect the residents, ideas, their needs, and also their long-term experience. How they build their communities. And then

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social worker gave those

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placemaking expertise to the architect, an architectural language, to redesign the building.

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and because, as a faculty member, we also have the responsibility to training students, we directly move the design studio from our university to the local village. You will say that, like the

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each family

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we assigned to as for students to students, from the des designing department and to students from the social work department. No students collaborate together to apply their expertise from built environment and the social work to help those family to identify what is the best design for them, so that we can conduct the design.

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Here is the co-component in the code. Design approach

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first is a human century, because we are trying to understand what they are. Local residents place meeting experience, and uses the experience to help them to reveal their houses and the community. And the second thing is that we're trying to

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promoting a non-discrimination engagement by involved

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as many as stakeholders as possible. At the beginning the local residents, who only would like to work with Earth like designers and students, and a

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gradually they accept the local like service community service agency people to participate in, and then even they would like to talk with the local government officials.

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So this is a really very positive sense for us to see how the co- designer approach is not only to build our community and houses, but also try to fix the relationship between the residents and the local government.

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And then these 2 pictures show that the local residents completely engage into the reconstruction of their homes.

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and you can see the image on the right is a one. Elderly people just teach the like a modern modern professionals.

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for example, like architect and also constructors. They believe that they know how to use computers. They believe they know how to use the autocad. but sometimes they really don't know what is a local residence place, make experience. It could make their design very, very

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great.

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And then so this is a 2 examples of final results, and we engage the local residents into the design process, and finally, when they move into the new buildings, they told them that okay, those buildings is not only let them feel comfortable, but the most important things that they feel the sense of home over there.

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01:22:37.540 --> 01:22:50.950
And after that these code design approach. We are trying to evaluate this approach and see how can we use or apply those approach to other parts worldwide. Maybe it's concerned about this. As a valuable reference.

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So we identify the 4 major stakeholders into the Codina approach.

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In the following slides I will show you some lack of quotations from those stakeholders and how they response to the code design approach.

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So first, it's a local residence

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01:23:11.050 --> 01:23:24.139
when we identify the co-designed approach, and when we identify that what is important for their placemaking experience, they have never realized that this is a cultural heritage for them.

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So this code design approach helped them to identify that. Okay, this is really important, since they need to consider and to protect it in the future. So from the grassroots level those people, host those placemaking experience, and then we encourage them to protect their

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01:23:43.300 --> 01:23:44.740
ultra heritage.

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and then from the professional designer's perspective.

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Professional designers, as I said that they believe that they know how to use all those modern technologies, however, they also learn some very unique expertise from local residents, and especially

514
01:24:02.600 --> 01:24:29.970
the professional designer said that okay, during the co-operation process, we realized that the traditional buildings has some technical disadvantage. And our modern technology could dramatically improve those one. So this is a very good science that how can we use modern technologies and also engage or combined with the traditional construction skills to improve the safety of the buildings

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and then at the community level, especially community service agencies. And they are the same at the beginning believe that maybe place making

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experience is not very important. But finally, as you realize, okay, this is really very important, since we need to protect

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and the Community Service Agency also transfer this knowledge to other invisible or visible cultural heritage in the community. So we see that this is a plansome city in the community

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to help the community Service agency to identify what is available things in that community so that they can work together to protect them.

519
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And the last things. It's from the government of officials

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and as a previous previous mentioned, they also didn't think that this place making experience is important, but after co-design approach, they realized, okay for the government policies. We also need to think about, how can we protect those

521
01:25:32.620 --> 01:25:38.069
in place making experience? This is a grassroots, cultural heritage we need to protect.

522
01:25:38.160 --> 01:25:54.170
So finally, for any post- disaster, reconstruction, recovery, we are not only provide a safe place for the disaster survivors, we really need to protect a home or provide a home for them to stay so that they can conduct their long-term recovery.

523
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Thank you.

524
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Okay.

525
01:26:10.550 --> 01:26:16.240
can I? just personally, actually thank all of the presenters today, because I've

526
01:26:16.450 --> 01:26:31.489
I find myself kind of losing track of watching the the clock and too busy looking at your presentations, and listening to your stories, which is so graciously shared with us all day. Could I please invite all my presenters up to the front.

527
01:26:32.030 --> 01:26:41.039
and we will have a bit of a Q&A session. If any of the people joining us online have any questions, please feel free to pop them in the chat.

528
01:26:56.780 --> 01:27:18.039
Okay, so if you have any questions for any of our panel members, today, I could just ask if you could utilize the microphone so that the recording of the session can capture your question. And if the panelists could please speak into the microphone that would be great, too. So we can record your answers to said questions.

529
01:27:18.700 --> 01:27:26.269
can I also just personally acknowledge that anytime anybody presents in a language which isn't there?

530
01:27:26.270 --> 01:27:49.760
First language. I'm always really appreciative of this, because I could not give a presentation in the language which was not English. I I would find it incredibly difficult. So I always really appreciate the fact when people present in the language which isn't isn't necessarily their first language. can we just start by showing our appreciation for our presenters today? Please.

531
01:27:52.650 --> 01:27:56.970
thank you. Okay, so if I can to write anybody up to ask any questions. So

532
01:27:57.570 --> 01:27:59.980
so I'll get us started.

533
01:28:00.040 --> 01:28:08.590
This one is for you, Professor. I worked in a Schnomaki in October 2,017,

534
01:28:08.670 --> 01:28:25.660
and at that time Okawa school was not described as an accident. There was a lot of anger still about what happened there, and so I found it very interesting that you used the term accident

535
01:28:25.660 --> 01:28:43.150
instead of talking about the poor planning, and why they didn't evacuate. So I was wondering if you could talk about whether or not. That was part of the memorialization process. That's happened over time. Because, like I said, when I was working there, nobody used the term accident

536
01:28:43.490 --> 01:28:45.780
for that specific event.

537
01:28:54.470 --> 01:28:56.900
Thank you for your question.

538
01:28:57.940 --> 01:29:01.220
 As you said,

539
01:29:01.790 --> 01:29:09.170
There are still anger among the parents who rose students at the Oka Elementary school.

540
01:29:09.470 --> 01:29:15.080
But over time during these 12 years.

541
01:29:15.360 --> 01:29:18.490
 some periods.

542
01:29:20.230 --> 01:29:27.260
Try to recover their mental situation, and the areas of all cover

543
01:29:27.350 --> 01:29:32.139
towards the future direction. Recovery, phase

544
01:29:33.050 --> 01:29:37.799
 since last year there is a festival.

545
01:29:37.810 --> 01:29:41.250
or in Oklahoma area, are called

546
01:29:41.330 --> 01:29:44.389
Ok. Bamboo liking.

547
01:29:45.030 --> 01:29:50.220
It is an event in the March 11.

548
01:29:50.390 --> 01:29:57.079
Every year. Maybe the event will be conducted. Success debris in future.

549
01:29:57.890 --> 01:29:59.600
So

550
01:30:00.000 --> 01:30:08.169
And as I said, there is a movie on the Oka Elementary School title to live

551
01:30:09.050 --> 01:30:12.780
at first. Some deceased

552
01:30:12.800 --> 01:30:15.560
families of all government as good.

553
01:30:15.580 --> 01:30:20.639
 Theton did not support to make the movie

554
01:30:20.840 --> 01:30:29.420
of their own. They will be focused on the mental situation of the parents who those children.

555
01:30:29.790 --> 01:30:37.230
But after the making out of the movie it is showing in Japan

556
01:30:37.350 --> 01:30:51.589
the appearance collaborate with the movie. And they come to the place of the movie movie. And they they are

557
01:30:51.920 --> 01:31:03.639
 for what I say, they talk at the end of the movie, and they talk each other with the audience.

558
01:31:03.780 --> 01:31:10.140
So most of the parents are supportive now to the movie.

559
01:31:10.190 --> 01:31:11.310
it.

560
01:31:11.370 --> 01:31:13.659
I say, it takes time to

561
01:31:14.150 --> 01:31:16.370
change the

562
01:31:16.900 --> 01:31:21.039
mental situation of the parents. But I think

563
01:31:21.860 --> 01:31:23.759
some periods

564
01:31:25.570 --> 01:31:28.390
Some people have anger. but

565
01:31:28.520 --> 01:31:31.360
others have

566
01:31:33.210 --> 01:31:40.440
what I call the metal station is getting better.

567
01:31:40.690 --> 01:31:44.470
Thank you next question

568
01:31:45.360 --> 01:31:48.860
I will go to the lady at the back, and I will go to the gentleman at the front.

569
01:31:51.730 --> 01:32:16.580
thank you very much. My name is Julia Gast. I'm from Tohoka University and I actually also work on disaster museums. And so I did a study where we compared, like all the public memorial museums and kind of looked at what narratives think include in which they exclude and like to make the story short, women's voices are really underrepresented in these museums.

570
01:32:16.580 --> 01:32:39.430
and then also, the nuclear disaster is only touched upon by 3 of all this, I think now it's 18 public museums. And so when we asked the directors and curators about the reasons for it, so in the case of the women, it was really mainly a lack of awareness, because they were selecting people the way they would always do it, which is male

571
01:32:39.430 --> 01:33:05.660
representatives in high positions. But then, when it came to the nuclear disaster. What many people said, and I think this might relate to your study as well was. So the higher you go up in the rank from municipal museums to prefectual museums, they would say, as a governmental public institution, they cannot touch upon political issues, so they need to stay neutral. And I could

572
01:33:05.750 --> 01:33:23.240
imagine that maybe that's similar to your case when it comes to lawsuits. And then so my question is, since I saw that you included, like private museums and municipal and prefectural museums in your study. If the reasons

573
01:33:23.240 --> 01:33:37.289
to not touch upon these issues were different, depending on what kind of institutions you looked at. And then, in the case of Okawa, if what the bereaved parents

574
01:33:37.580 --> 01:33:53.780
wished for the exhibition to be, because I know there was a lot of criticism also on the ways the lawsuit were displayed. So if you could maybe say a little bit about what they wanted. the exhibition to to be like.

575
01:33:53.850 --> 01:34:13.449
and it may be just one more question for who? Professor Wu? yeah. So I think your study is really wonderful in the project, and it also really relates to the situation in Japan, where many Ivak is also in the lawsuits.

576
01:34:13.450 --> 01:34:43.369
said that this is actually what they wanted to be compensated for for the loss of like their traditional environments. But then I was wondering what what are the main reasons that this is not done more often like this is the time, or is it the money? Or I guess, like a mix of that? So if you could comment on maybe a comparison to what's the difference in doing it that way and doing it the fast way the Government proposes? Yeah, so thank you very much.

577
01:34:45.600 --> 01:34:59.209
Thank you for your question. I agree that as just dance or attitude of the institution depends on the type of management.

578
01:34:59.250 --> 01:35:18.170
whether it is owned by the Prefecture, woman, Municipality, or Ngos.  I think that you mentioned that there is a particular issue in terms of the

579
01:35:18.240 --> 01:35:19.379
it can be shown.

580
01:35:20.430 --> 01:35:23.959
I think, as I presented earlier

581
01:35:24.050 --> 01:35:26.530
to a

582
01:35:26.540 --> 01:35:27.810
memorial

583
01:35:28.290 --> 01:35:33.330
 French Tradition Memorial Museum

584
01:35:33.830 --> 01:35:38.819
at first, and they did not want to exhibit

585
01:35:39.020 --> 01:35:42.090
the lawsuit material.

586
01:35:42.770 --> 01:35:47.700
But in the end, after the negotiations with the

587
01:35:47.730 --> 01:35:48.870
children.

588
01:35:49.020 --> 01:35:54.830
So Islamic City decided to exhibit the

589
01:35:55.240 --> 01:35:58.080
outline of the row suit. And

590
01:35:58.180 --> 01:35:59.720
today,

591
01:36:00.270 --> 01:36:03.549
nowadays, a show C.

592
01:36:04.560 --> 01:36:09.810
 text of the judgment in the PC.

593
01:36:09.970 --> 01:36:11.700
Besides a museum.

594
01:36:11.810 --> 01:36:17.770
and this is a change brought by the parents to those children.

595
01:36:19.330 --> 01:36:22.919
But, on the other hand, some parents

596
01:36:22.940 --> 01:36:27.150
are not satisfied with the exhibition.

597
01:36:27.240 --> 01:36:28.280
because

598
01:36:28.370 --> 01:36:37.050
the exhibition is very limited in space, and the only the outline of the lawsuit is displayed.

599
01:36:37.720 --> 01:36:41.510
Some periods say that what spaces

600
01:36:41.630 --> 01:36:45.660
it's needed to fully explain the lawsuit.

601
01:36:46.280 --> 01:36:49.589
So, as some parents do not

602
01:36:49.910 --> 01:36:52.439
come to the museum

603
01:36:52.450 --> 01:36:56.299
because they are not satisfied with the exhibition.

604
01:36:56.980 --> 01:36:57.810
Thank you.

605
01:37:04.940 --> 01:37:11.849
and thank you so much for your question. I I think I can provide my insight for 2 questions you mentioned first, it is about to jump in.

606
01:37:12.240 --> 01:37:34.300
so I would like to ask you a question because you started the disaster member museums. Right care. Please check how many designer architects are female among all those? Yeah. So you know that this is very common things in design. Field, although, like a female designer, are growing up. But but compared to the

607
01:37:34.790 --> 01:37:55.650
like the majority of the male designer there is. So their percentage are very, very small. They also reflect in the disaster response field. And you are in mostly not so responders mails. So when they do like the one so many when they gender in balance, happening in those design up stage, actually

608
01:37:55.960 --> 01:38:19.399
a lot of the like, the male use there, like still type, to do the design, and you cannot control that one. So that is a very interesting thing. How can we in like improve this process. So for my code design approach, there is a very interesting thing is that all the faculty members from architecture school are male, but all the members from social work school are female.

609
01:38:20.580 --> 01:38:42.869
This is really like the dual gender collaboration. So that's like the both professionals could learn from each other. That is, that is just a small steps for us to improve their gender balance, not only for the design stage, but also for the entire disaster reconstruction stage. And the second thing is that some

610
01:38:42.940 --> 01:38:59.809
for the post-desaster reconstruction. It's a really very complicated case. and and also like the I remember when I present about a ventrance quick to my students, I told them, okay, so there are 50%. 5 0% of

611
01:39:00.230 --> 01:39:04.210
Canadian population are affected by the earthquake.

612
01:39:04.480 --> 01:39:10.149
And there is a 10% of equivalent to the Canadian population are homeless.

613
01:39:10.450 --> 01:39:22.710
So we need to provide homes for everyone immediately, because the earthquake happened in May and then in the winter would be very cold. If they cannot have a house to

614
01:39:23.030 --> 01:39:33.670
stay, how can they survive in a winter? So that is why, like the political government officials are really focused on those things. First step is that

615
01:39:33.690 --> 01:39:45.669
to physically protect people. And then when they invested money, energy, material resources into that. And they realized that okay, social component was ignored.

616
01:39:45.760 --> 01:39:53.999
And how can we learn from these previous experiences that at the beginning we need to consider about physical protection and social production together.

617
01:39:54.570 --> 01:40:14.830
So that is a so for my case, actually, it's very unique. And also there are a lot of limitations because we do have enough resources to protect this very small cases, however, for the big cases it may not be feasible. But it's also provide. An interesting thing is that? How can we engage local residency to this process? Right?

618
01:40:15.090 --> 01:40:36.250
Maybe the local residents we cannot like completely ask them to do the reconstruction. But maybe we can talk with them to ask them what is really important for you. And what do you need for your new buildings, since we invested monies, energies, and all different resources. We hope that you will have a good home to recover after the disaster

619
01:40:36.450 --> 01:40:53.690
so hopefully. This is also a good cases, or maybe a good approach could be adapting to other countries, and the to in increase the grassroots participation in the post-decessor, reconstruction and recovery. Thank you.

620
01:40:54.130 --> 01:40:55.550
Thank you.

621
01:40:55.910 --> 01:41:01.040
There was a lady at the back had a question. And then this gentleman here.

622
01:41:04.830 --> 01:41:06.000
that's okay.

623
01:41:07.540 --> 01:41:17.729
Thank you for your presentation.

624
01:41:18.170 --> 01:41:46.579
I was interested in to here. That is a little disturbing of the cultural heritage. It is also linked to the restoration of the everyday life, and the intangible heritage also plays an important role in this process. My question is about decision making on which heritage and how to restore them with the loss of so many heritage. Can local people participate in the decision making process

625
01:41:46.580 --> 01:42:09.159
on which heritage you should be pretty prioritized for restoration. And will there be a debate among the people right how to list them. I think that to such a discussions with the habits, J. Directo. But partly increasingly interesting and attachment to heritage jazz.

626
01:42:09.790 --> 01:42:11.550
Thank you so much

627
01:42:12.020 --> 01:42:15.780
a lot of questions. I try to respond to them.

628
01:42:15.820 --> 01:42:36.009
thank you for that question. I I think I will focus more on on the Nepal's case, because I had I had the opportunity to visit after the research has been conducted, and I had the opportunity to to see the Restoration process. So I was informed that

629
01:42:36.400 --> 01:42:44.680
the participation of the people in the Restoration are the actual labor.

630
01:42:44.790 --> 01:42:51.169
It was guided by a professional, a professional architect for

631
01:42:51.200 --> 01:43:08.060
a restoration expert who happened to be part of the study. So he said that they they they try to prioritize in terms of well one resources, and I think on the significance of the

632
01:43:08.080 --> 01:43:15.450
that heritage. So I saw how, how how intricate, how detailed.

633
01:43:15.600 --> 01:43:17.889
they are trying to restore it

634
01:43:17.940 --> 01:43:22.190
as much as possible. They. They do not like to introduce

635
01:43:22.340 --> 01:43:46.619
new new new things, but they they would like just to restore its original form as as much as possible. So with your questions, the I think the the people's participation is, is more on the doing the the dirty work that but this is under the guidance and supervision of the professional, and I think

636
01:43:46.720 --> 01:43:50.410
the government of Nepal has some resources

637
01:43:50.430 --> 01:44:19.309
to provide this, because, this is their tourist attractions. and when you go to Nepal definitely, you will go to these places and you will. You will appreciate how they're able to restore them. And and I think this is very important, because, as I mentioned in my presentation, this also contribute to the daily lives of people being able to see the value of the tangible

638
01:44:19.440 --> 01:44:25.390
contributing to their intangible heritage. Culture practices, way of life.

639
01:44:25.430 --> 01:44:31.619
I hope I was able to answer your question. Thank you. Okay, we have time for one more question at this point.

640
01:44:36.070 --> 01:44:42.120
Thank you very much. My question is to Dr. Ruth, and it was a wonderful presentation.

641
01:44:42.430 --> 01:44:52.850
you know Rob Oshanski right, he, his comparison of the long-term recoveries his conclusion on when Chen aspect

642
01:44:52.930 --> 01:44:54.480
is that

643
01:44:55.170 --> 01:45:08.900
recovering in a short time is easy. As long as you don't have to listen to people so compared with bench and recovery, what you did is so now there's there's a your idea of co-production.

644
01:45:09.080 --> 01:45:10.800
So what happened

645
01:45:11.030 --> 01:45:24.459
between wench and and your project is that you, at the smaller size what you would allow a longer term, or any other reason? That's my question, a first question, okay.

646
01:45:24.790 --> 01:45:30.630
can I answer that one? Yeah. Ok, so that is a really really great question.

647
01:45:30.730 --> 01:45:32.020
And the

648
01:45:32.090 --> 01:45:39.610
I'm very sorry that I have to say that our posts are reconstruction are mostly guided by the public mediums.

649
01:45:39.620 --> 01:45:47.870
So why? Because when the earthquake or anything does happen, media always portrayed that okay, how many people died and how many people rescued?

650
01:45:47.990 --> 01:45:54.980
So have you considered about any public media really focused on the long-term recovery? No.

651
01:45:55.010 --> 01:45:57.970
because the numbers, especially the deaths, were

652
01:45:58.170 --> 01:46:02.719
attract the people's attention as well. I have the public media to make money.

653
01:46:03.200 --> 01:46:05.330
but for the long-term recovery.

654
01:46:05.840 --> 01:46:16.580
for sure, building a new city. It's very fast, as you mentioned that we build a new city over there to attract public media shows that how powerful the government is to build a city.

655
01:46:16.600 --> 01:46:24.289
But when you move everyone living over the new communities or into the new apartment have you considered about? They really like it?

656
01:46:24.440 --> 01:46:27.010
And how can they recover after that.

657
01:46:27.120 --> 01:46:35.039
So that is why related to your question, what is a long-term recovery we really need to think about? How can we

658
01:46:35.130 --> 01:46:58.860
read to? Maybe like not really do it improve the long term recovery, long term recovery. It takes several several years, and it may be several several generations. So for me. I only focus on the cultural heritage, and I do have other projects focused on trauma, mental health and how to related constant. That is very easy to like recover just from one generation.

659
01:46:58.900 --> 01:47:15.790
and then I also might want to mention the other things. Why, the multi-generation of intergeneration recovery is very important, because post- disaster. Reconstruction of this disaster will become the pre- disaster preparedness for the next one.

660
01:47:15.920 --> 01:47:44.750
It's where I'll help the local residents to build their resilience capacity so that they can have the good attitudes to the response to the next disaster event. Hopefully, there is no next disaster, but with current climate change, and we know that disaster might happen in the next minutes. We really need to educate the local residents to prepare for those things. Thank you for just a short one response. It is so nice to hear china based 150.

661
01:47:45.500 --> 01:48:03.650
Our checked social worker is finally echoing the key component of long-term recovery, which is a civic and engagement and involvement, and I'm very glad to see that social workers took a very active initiative to advocate

662
01:48:03.860 --> 01:48:10.040
on people's behalf. The next event, I want you to work harder to

663
01:48:10.160 --> 01:48:12.170
create and

664
01:48:12.240 --> 01:48:33.949
make people represent in the stakeholder meeting. Thank you so much. You don't have to respond to this and given. We've got 2 min. I'll just let that lady at the back ask a question. I have a question, so I sorry I am. I was listening to you talk about the limitations and we around the community

665
01:48:33.950 --> 01:48:45.719
involvement. It is coming from a similar example, from a Reconstruction project in after the 2,015 Nepal earthquake on a similar project of social technical facilitation happened

666
01:48:45.799 --> 01:48:47.980
so

667
01:48:48.530 --> 01:48:58.000
Like a lot of problems like the people who are already affected are overburdened with a lot of information. And then there's the whole bureaucratic

668
01:48:58.020 --> 01:49:20.040
administration, things going on, and then the like local contractors doing their own thing in that. So did you also face such limitations or challenges in this project? exactly. So. There is 2 things I would like to provide my insight. So one part, as you just mentioned, is a grassroots level. What is the bottom up? Approach?

669
01:49:20.040 --> 01:49:33.270
The local residents are very, very overwhelmed sometimes, because When they're earthquake, even for the new partners, Quick happened. A lot of international organizations try to came into an in to provide resources right to help them.

670
01:49:33.299 --> 01:49:35.830
However, after certain.

671
01:49:35.900 --> 01:49:38.439
maybe 2 or 3 weeks, they are all gone

672
01:49:38.540 --> 01:49:44.649
right. There is also no long-term recovery support from the on your perspective.

673
01:49:44.820 --> 01:50:05.089
and that is, makes the local disaster. Survivors become very, not where not. We would like to like to collaborate with maybe researchers, or even constructors and other professionals. There is a first, a barrier for us to contact this project, and the second barrier is a top down approach from the policy level.

674
01:50:05.090 --> 01:50:17.440
There is no like the encouragement from the government. So for Earth, because we do have the research funding from university, and we also got some funding from the local residents.

675
01:50:17.750 --> 01:50:26.509
Local residence has a building material and almost everything. So this is support us to do that, to engage them into the recovery process.

676
01:50:26.549 --> 01:50:31.430
So for me after this project. I also advocate for one. Since it's policy change

677
01:50:31.530 --> 01:50:47.159
why we need to engage the government officials into the code in an approach. I need to like some to know that this is important things you need to consider. However, there is very interesting things, because government officials only work for about 4 years of 5 years.

678
01:50:47.389 --> 01:50:54.609
and when the next government come back, and then maybe maybe we, we need to use another post to educate them.

679
01:50:54.730 --> 01:51:10.949
So these come back to the policy level. How can we make a consistent policy to engage local residents into the reconstruction process? So that is a I'm working on. And I'm also trying to use my interdisciplinary background to advocate for their rights. Thank you.

680
01:51:11.340 --> 01:51:20.280
Thank you. Everybody. Okay. Well, that wraps up the fair session of cultural heritage and disasters for the conference. Thank you very much for your time.

681
01:51:22.980 --> 01:51:27.899
and just a quick thank you to Michelle to for your support during today's session.

682
01:51:28.340 --> 01:51:29.530
Thank you very much.

683
01:51:30.459 --> 01:51:45.079
To my panel members. Thank you for your time. And also obviously taking the time to travel over to Australia. I hope you're enjoying your visit. If I could just ask you if you would mind remaining behind just for a few moments, while we take some photographs that would be much appreciated.

684
01:51:45.110 --> 01:51:53.140
Okay, thank you. Everybody enjoy the rest of your day, and hopefully, Melbourne's got a little bit warmer and sunnier when you step outside the door. Fingers crossed.